by Chris Stedman, NonProphet Status
As I reflected on in my last post, I recently spent a week in the woods with a cohort concerned with interfaith approaches to ecological efforts organized by the Chaplaincy at Yale University, Hebrew College and Andover-Newton Theological School. The speakers were remarkable and included Forum on Religion and Ecology co-director Mary Evelyn Tucker and Policy Advisor for the New York Mayor’s Office and author of Green Deen Ibrahim Abdul-Matin. All who presented were engaging and interactive, but one exchange in particular really stuck with me.
During an afternoon session we were privileged with the presence of the brilliant Rabbi Arthur Green, a prolific author and Professor of Jewish Thought at Brandeis University and dean of the Rabbinical School at Hebrew College. As a part of his conversational session, Rabbi Green detailed his story of being raised in a culturally Jewish but religiously Atheistic home — I’ll do my best to accurately represent it here. Around the age of 10, Rabbi Green experienced an internal transformation and converted to religious Judaism. He became captivated by the so-called “religious questions” of life. Then, after several years, he began to realize that he didn’t buy into a theology of God and abandoned his faith. But a few years later he returned to the religion, wanting to continue wrestling with the questions that drew him to religious vocation in the first place. He has been working as a Jewish leader ever since. But it was the questions that religion seeks to answer that brought him back, not a belief in a personified God.
As I sat there listening, I experienced a sensation that can only be described as a close cousin to religious experience. In Rabbi Green — a Jewish man much older than myself who was ordained as a Rabbi in 1967 and studied under renowned civil rights activist Rabbi Abraham Joshua Heschel — I saw a mirror. This man’s story eerily echoed my own. He was, in a way, telling my own story to me. Hearing him speak, chills ran up my spine and my eyes nearly welled. I tried to gauge my surging and strong emotional reaction but was at a loss. Why was this happening to me? So we had similar experiences. “So what.”
Though I wasn’t sure what I wanted to say, I knew I had to say something. I raised my hand and, voice a bit shaky, gave him a brief synopsis of my religious history — my conversion at the age of 11 to Evangelical Christianity and the moral and communal impulses that predicated that identification move; how I left the tradition after some years of wrestling with problematic theologies that ultimately left me unable to reconcile the doctrinal postulations of religion with my own lived reality; and an eventual commitment to align with religious communities in their social justice efforts without a historical tradition of my own. I identified the significant parallels in my story and mine, and then posed a question: did he think one who is interested in the “questions of religion” and in relating to and utilizing its language, such as he and I both, had to work from within? I explained that I too had found traditional notions of a personified diety to be fundamentally limited and particular structural elements of religion too restrictive. But like Rabbi Green, I continued that I also wanted to address the questions of religion within my work — on my own, in organizing moral secular communities, and in coalition with others equally concerned (aka the religious) — but from outside of traditional religious paradigms. So I wanted to know: why had he decided that, for him, that could only be done from within a tradition? Do you need to be religious to engage the “religious questions?”
Rabbi Green responded that he wanted to be ancestrally rooted in a way that allowed him to employ the richness of religious rhetoric and story; to immerse himself in the “echo chamber” of a tradition that would allow him to evoke and speak from thousands of years of moral history — and then demonstrated this by contrasting a goosebump-inducing articulation of the story of Cain and Abel to a standard “secular” story of betrayal. After he did I could see why it would be easier to illuminate such mores within the historicity of a particular tradition, but I hypothesized that his ability to return to religion might have had something to do with the fact that he was raised around Jewish traditions and language. For him, it was second nature. But I grew up in a secular context and so there was nothing for me to “return to” after I left religion. Bouncing back into Christianity as a non-theist, or adopting another brand of non-theistic religiosity — which admittedly I tried with stints as a Buddhist and God-as-metaphor Christian — just seems co-optive and dishonest for me.
I guess I’m just interested in broadening the echo chamber to incorporate all people, all traditions, and all stories — and I think Rabbi Green is too, or else he wouldn’t do the work he does in the way he does. But I also believe that we are in a place culturally that we were not when Rabbi Green was coming into adulthood. Today individuals without a belief in God can openly engage the questions posited by religion, both taking the conclusions religion has amassed seriously and adopting secularism as a base. This is perhaps why I never became a Unitarian Universalist, which seems like it should be a natural fit in its permittance of non-theism but still feels personally inauthentic to me.
We secularists can adopt religious forms like community, service, story and ritual, but apply them to a secular model that is separate but engaged. This engagement means that we can and should perform these endeavors in communion with religious people, stories and ideals — and in doing so we can more effectively lift up the important moral issues of our time, such as the ecological imperative we tackled at Common Grounds. I believe that today we are well situated to engage from without, establishing our own moral frameworks and language that run parallel to those of the traditionally religious. Perhaps in doing so, this dichotomy of within and without will dissolve altogether. But until that day comes, I’ll be trying to think of a “secular story” that can come close to Rabbi Green’s telling of Cain and Abel. Anyone up for the challenge?
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